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Selected Verse: Psalms 57:1 - Strong Concordance

Verse	Translation	Text
Ps 57:1	Strong Concordance	To the chief Musician [05329], Altaschith [0516], Michtam [04387] of David [01732], when he fled [01272] from [06440] Saul [07586] in the cave [04631]. Be merciful [02603] unto me, O God [0430], be merciful [02603] unto me: for my soul [05315] trusteth [02620] in thee: yea, in the shadow [06738] of thy wings [03671] will I make my refuge [02620], until these calamities [01942] be overpast [05674].
	King James	To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare Sa1 22:1; Sa1 26:1-3. In Moses' prayer (Deu 9:26) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on Psa 16:1, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing. (Psa 57:1-11) my soul--or self, or life, which is threatened. shadow of thy wings-- (Psa 17:8; Psa 36:7). calamities--literally, "mischiefs" (Psa 52:2; Psa 55:10).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare Sa1 22:1; Sa1 26:1-3. In Moses' prayer (Deu 9:26) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on Psa 16:1, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing. (Psa 57:1-11)

my soul--or self, or life, which is threatened.

shadow of thy wings-- (Psa 17:8; Psa 36:7).

calamities--literally, "mischiefs" (Psa 52:2; Psa 55:10).

Notes on the Bible, by Albert Barnes, [1834]
Be merciful unto me, O God - The same beginning as the former psalm - a cry for mercy; an overwhelming sense of trouble and danger leading him to come at once to the throne of God for help. See the notes at Psa 56:1. For my soul trusteth in thee - See the notes at Psa 56:3. He had nowhere else to go; there was no one on whom he could rely but God. Yea, in the shadow of thy wings will I make my refuge - Under the protection or covering of his wings - as young birds seek protection under the wings of the parent bird. See the notes at Psa 17:8. Compare Psa 36:7. Until these calamities be overpast - Compare Job 14:13, note; Psa 27:13, note; also at Isa 26:20, note. He believed that these calamities "would" pass away, or would cease; that a time would come when he would not thus be driven from place to place. At present he knew that he was in danger, and he desired the divine protection, for under "that" protection he would be safe.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
trusteth (See Scofield) - (Psa 2:12).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
By means of the two distinctive tense-forms the poet describes his believing flight to God for refuge as that which has once taken place (חסיה from חסה = חסי out of pause, like the same forms in Psa 73:2; Psa 122:6), and still, because it is a living fact, is ever, and now in particular, renewed (אחסה). The shadow of the wings of God is the protection of His gentle, tender love; and the shadow of the wings is the quickening, cordial solace that is combined with this protection. Into this shadow the poet betakes himself for refuge now as he has done before, until הוּות, i.e., the abysmal danger that threatens him, be overpast, praeteriverit (cf. Isa 26:20, and on the enallage numeri Psa 10:10, Ges. ֗147, a). Not as though he would then no longer stand in need of the divine protection, but he now feels himself to be specially in need of it; and therefore his chief aim is an undaunted triumphant resistance of the impending trials. The effort on his own part, however, by means of which he always anew takes refuge in this shadow, is prayer to Him who dwells above and rules the universe. עליון is without the article, which it never takes; and גּמר (Psa 57:3) is the same, because it is regularly left out before the participle, which admits of being more fully defined, Amo 9:12; Eze 21:19 (Hitzig). He calls upon God who accomplisheth concerning, i.e., for him (Est 4:16), who carrieth out his cause, the cause of the persecuted one; גּמר is transitive as in Psa 138:8. The lxx renders τὸν εὐεργετήσαντά με, as though it were גּמל עלי (Psa 13:6, and frequently); and even Hitzig and Hupfeld hold that the meaning is exactly the same. But although גמל and גמר fall back upon one and the same radical notion, still it is just their distinctive final letters that serve to indicate a difference of signification that is strictly maintained. In Psa 57:4 follow futures of hope. In this instance "that which brings me deliverance" is to be supplied in thought to ישׁלח (cf. Psa 20:3) and not ידו as in Psa 18:17, cf. Psa 144:7; and this general and unmentioned object is then specialized and defined in the words "His mercy and His truth" in Psa 57:4. Mercy and truth are as it were the two good spirits, which descending from heaven to earth (cf. Psa 43:3) bring the divine ישׁוּעה to an accomplishment. The words חרף שׁאפי sdro standing between a and c have been drawn by the accentuators to the first half of the verse, they probably interpreting it thus: He (God) reproacheth my devourers for ever (Sela). But חרף always (e.g., Isa 37:23) has God as its object, not as its subject. חרף שׁאפי is to be connected with what follows as a hypothetical protasis (Ges. 155, 4, a): supposing that he who is greedy or pants for me (inhians mihi) slandereth, then Elohim will send His mercy and His truth. The music that becomes forte in between, introduces and accompanies the throbbing confidence of the apodosis. In Psa 57:5, on the contrary, we may follow the interpretation of the text that is handed down and defined by the accentuation, natural as it may also be, with Luther and others, to take one's own course. Since לבאים (has Zarka (Zinnor) and להטים Olewejored, it is accordingly to be rendered: "My soul is in the midst of lions, I will (must) lie down with flaming ones; the children of men - their teeth are a spear and arrows." The rendering of the lxx, of Theodotion, and of the Syriac version accords with the interpunction of our text so far as both begin a new clause with ἐκοιμήθην (ודמכת, and I slept); whereas Aquila and Symmachus (taking נפשׁי, as it seems, as a periphrastic expression of the subject-notion placed in advance) render all as afar as להטים as one clause, at least dividing the verse into two parts, just as the accentuators do, at להטים. The rendering of Aquila is ἐν μέσῳ λεαινῶν κοιμηθήσομαι λάβρων; that of Symmachus: ἐν μέσῳ λεόντῶν εὐθαρσῶν ἐκοιμήθην; or according to another reading, μεταξὺ λεόντων ἐκοιμήθην φλεγόντων. They are followed by Jerome, who, however, in order that he may be able to reproduce the נפשׁי, changes אשׁכבה into שׁכבה: Anima mea in medio leonum dormivit ferocientium. This construction, however, can be used in Greek and Latin, but not in Hebrew. We therefore follow the accents even in reference to the Zarka above לבאים (a plural form that only occurs in this one passage in the Psalter, = לביים). In a general way it is to be observed that this לבאים in connection with אשׁכּבה is not so much the accusative of the object as the accusative of the place, although it may even be said to be the customary local accusative of the object with verbs of dwelling; on שׁכב cf. Rut 3:8, Rut 3:14, and Psa 88:6; Mic 7:5 (where at least the possibility of this construction of the verb is presupposed). But in particular it is doubtful (1) what להטים signifies. The rendering "flaming ones" is offered by the Targum, Saadia, and perhaps Symmachus. The verb להט obtains this signification apparently from the fundamental notion of licking or swallowing; and accordingly Theodotion renders it by ἀναλισκόντων, and Aquila most appropriately by λάβρων (a word used of a ravenous furious longing for anything). But להט nowhere means "to devour;" the poet must, therefore, in connection with להטים, have been thinking of the flaming look or the fiery jaws of the lions, and this attributive will denote figuratively their strong desire, which snorts forth as it were flames of fire. The question further arises, (2) how the cohortative אשׁכבה is meant to be taken. Since the cohortative sometimes expresses that which is to be done more by outward constraint than inward impulse-never, however, without willing it one's self (Ew. 228, a) - the rendering "I must," or "therefore must I lie down," commends itself. But the contrast, which has been almost entirely overlooked, between the literal beasts of prey and the children of men, who are worse than these, requires the simple and most natural rendering of the cohortative. We need only picture to ourselves the situation. The verb שׁכב here has the sense of cubitum ire (Ps 4:9). Starting from this אשׁכבה we look to Psa 57:9, and it at once becomes clear that we have before us an evening or nightly song. David the persecuted one finds himself in the wilderness and, if we accept the testimony of the inscription, in a cave: his soul is in the midst of lions, by which he means to say that his life is exposed to them. Here bold in faith, he is resolved to lie down to sleep, feeling himself more secure among lions than among men; for the children of men, his deadly foes both in word and in deed, are worse than beasts of prey: teeth and tongue are murderous weapons. This more than brutal joy at the destruction of one's neighbour (Note: Cf. Sir. 25:15, in the Hebrew: אין ראשׁ מעל ראשׁ פתן ואין חמה מעל חמה אויב (no poison exceeds the poison of the serpent, and no wrath exceeds the wrath of an enemy).) which prevails among men, urges him to put forth the prayer that God, who in Himself is exalted above the heavens and the whole earth, would show Himself by some visible manifestation over the heavens above as the exalted One, and the prayer that His glory may be, i.e., may become manifest (or even: exalted be His glory, ירוּם), over the whole earth beneath, - His glory which to His saints is a health-diffusing light, and to the heartless foes of men and God a consuming fire, - so that the whole world shall be compelled to acknowledge this glory in which His holiness manifests itself, and shall become conformed to it after everything that is hostile is overthrown.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

By means of the two distinctive tense-forms the poet describes his believing flight to God for refuge as that which has once taken place (חסיה from חסה = חסי out of pause, like the same forms in Psa 73:2; Psa 122:6), and still, because it is a living fact, is ever, and now in particular, renewed (אחסה). The shadow of the wings of God is the protection of His gentle, tender love; and the shadow of the wings is the quickening, cordial solace that is combined with this protection. Into this shadow the poet betakes himself for refuge now as he has done before, until הוּות, i.e., the abysmal danger that threatens him, be overpast, praeteriverit (cf. Isa 26:20, and on the enallage numeri Psa 10:10, Ges. ֗147, a). Not as though he would then no longer stand in need of the divine protection, but he now feels himself to be specially in need of it; and therefore his chief aim is an undaunted triumphant resistance of the impending trials. The effort on his own part, however, by means of which he always anew takes refuge in this shadow, is prayer to Him who dwells above and rules the universe. עליון is without the article, which it never takes; and גּמר (Psa 57:3) is the same, because it is regularly left out before the participle, which admits of being more fully defined, Amo 9:12; Eze 21:19 (Hitzig). He calls upon God who accomplisheth concerning, i.e., for him (Est 4:16), who carrieth out his cause, the cause of the persecuted one; גּמר is transitive as in Psa 138:8. The lxx renders τὸν εὐεργετήσαντά με, as though it were גּמל עלי (Psa 13:6, and frequently); and even Hitzig and Hupfeld hold that the meaning is exactly the same. But although גמל and גמר fall back upon one and the same radical notion, still it is just their distinctive final letters that serve to indicate a difference of signification that is strictly maintained. In Psa 57:4 follow futures of hope. In this instance "that which brings me deliverance" is to be supplied in thought to ישׁלח (cf. Psa 20:3) and not ידו as in Psa 18:17, cf. Psa 144:7; and this general and unmentioned object is then specialized and defined in the words "His mercy and His truth" in Psa 57:4. Mercy and truth are as it were the two good spirits, which descending from heaven to earth (cf. Psa 43:3) bring the divine ישׁוּעה to an accomplishment. The words חרף שׁאפי sdro standing between a and c have been drawn by the accentuators to the first half of the verse, they probably interpreting it thus: He (God) reproacheth my devourers for ever (Sela). But חרף always (e.g., Isa 37:23) has God as its object, not as its subject. חרף שׁאפי is to be connected with what follows as a hypothetical protasis (Ges. 155, 4, a): supposing that he who is greedy or pants for me (inhians mihi) slandereth, then Elohim will send His mercy and His truth. The music that becomes forte in between, introduces and accompanies the throbbing confidence of the apodosis.

In Psa 57:5, on the contrary, we may follow the interpretation of the text that is handed down and defined by the accentuation, natural as it may also be, with Luther and others, to take one's own course. Since לבאים (has Zarka (Zinnor) and להטים Olewejored, it is accordingly to be rendered: "My soul is in the midst of lions, I will (must) lie down with flaming ones; the children of men - their teeth are a spear and arrows." The rendering of the lxx, of Theodotion, and of the Syriac version accords with the interpunction of our text so far as both begin a new clause with ἐκοιμήθην (ודמכת, and I slept); whereas Aquila and Symmachus (taking נפשׁי, as it seems, as a periphrastic expression of the subject-notion placed in advance) render all as afar as להטים as one clause, at least dividing the verse into two parts, just as the accentuators do, at להטים. The rendering of Aquila is ἐν μέσῳ λεαινῶν κοιμηθήσομαι λάβρων; that of Symmachus: ἐν μέσῳ λεόντῶν εὐθαρσῶν ἐκοιμήθην; or according to another reading, μεταξὺ λεόντων ἐκοιμήθην φλεγόντων. They are followed by Jerome, who, however, in order that he may be able to reproduce the נפשׁי, changes אשׁכבה into שׁכבה: Anima mea in medio leonum dormivit ferocientium. This construction, however, can be used in Greek and Latin, but not in Hebrew. We therefore follow the accents even in reference to the Zarka above לבאים (a plural form that only occurs in this one passage in the Psalter, = לביים). In a general way it is to be observed that this לבאים in connection with אשׁכּבה is not so much the accusative of the object as the accusative of the place, although it may even be said to be the customary local accusative of the object with verbs of dwelling; on שׁכב cf. Rut 3:8, Rut 3:14, and Psa 88:6; Mic 7:5 (where at least the possibility of this construction of the verb is presupposed). But in particular it is doubtful (1) what להטים signifies. The rendering "flaming ones" is offered by the Targum, Saadia, and perhaps Symmachus. The verb להט obtains this signification apparently from the fundamental notion of licking or swallowing; and accordingly Theodotion renders it by ἀναλισκόντων, and Aquila most appropriately by λάβρων (a word used of a ravenous furious longing for anything). But להט nowhere means "to devour;" the poet must, therefore, in connection with להטים, have been thinking of the flaming look or the fiery jaws of the lions, and this attributive will denote figuratively their strong desire, which snorts forth as it were flames of fire. The question further arises, (2) how the cohortative אשׁכבה is meant to be taken. Since the cohortative sometimes expresses that which is to be done more by outward constraint than inward impulse-never, however, without willing it one's self (Ew. 228, a) - the rendering "I must," or "therefore must I lie down," commends itself. But the contrast, which has been almost entirely overlooked, between the literal beasts of prey and the children of men, who are worse than these, requires the simple and most natural rendering of the cohortative. We need only picture to ourselves the situation. The verb שׁכב here has the sense of cubitum ire (Ps 4:9). Starting from this אשׁכבה we look to Psa 57:9, and it at once becomes clear that we have before us an evening or nightly song. David the persecuted one finds himself in the wilderness and, if we accept the testimony of the inscription, in a cave: his soul is in the midst of lions, by which he means to say that his life is exposed to them. Here bold in faith, he is resolved to lie down to sleep, feeling himself more secure among lions than among men; for the children of men, his deadly foes both in word and in deed, are worse than beasts of prey: teeth and tongue are murderous weapons. This more than brutal joy at the destruction of one's neighbour

(Note: Cf. Sir. 25:15, in the Hebrew: אין ראשׁ מעל ראשׁ פתן ואין חמה מעל חמה אויב (no poison exceeds the poison of the serpent, and no wrath exceeds the wrath of an enemy).)

which prevails among men, urges him to put forth the prayer that God, who in Himself is exalted above the heavens and the whole earth, would show Himself by some visible manifestation over the heavens above as the exalted One, and the prayer that His glory may be, i.e., may become manifest (or even: exalted be His glory, ירוּם), over the whole earth beneath, - His glory which to His saints is a health-diffusing light, and to the heartless foes of men and God a consuming fire, - so that the whole world shall be compelled to acknowledge this glory in which His holiness manifests itself, and shall become conformed to it after everything that is hostile is overthrown.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Be merciful unto me - To show David's deep earnestness, he repeats this twice; he was in great danger, surrounded by implacable enemies, and he knew that God alone could deliver him. My soul trusteth in thee - I put my life into thy hand; and my immortal spirit knows no other portion than thyself. In the shadow of thy wings - A metaphor taken from the brood of a hen taking shelter under her wings when they see a bird of prey; and there they continue to hide themselves till their evemy disappears. In a storm, or tempest of rain, the mother covers them with her wings to afford them shelter and defense. This the psalmist has particularly in view, as the following words show: "Until these calamities be overpast."

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¹⁰ Day [03119] and night [03915] they go about [05437] it upon the walls [02346] thereof: mischief [0205] also and sorrow [05999] are in the midst [07130] of it.

² Thy tongue [03956] deviseth [02803] mischiefs [01942]; like a sharp [03913] razor [08593], working [06213] deceitfully [07423].

⁷ How excellent [03368] is thy lovingkindness [02617], O God [0430]! therefore the children [01121] of men [0120] put their trust [02620] under the shadow [06738] of thy wings [03671].

⁸ Keep [08104] me as the apple [0380] of the eye [01323] [05869], hide [05641] me under the shadow [06738] of thy wings [03671],

¹ To the chief Musician [05329], Altaschith [0516], Michtam [04387] of David [01732], when he fled [01272] from [06440] Saul [07586] in the cave [04631]. Be merciful [02603] unto me, O God [0430], be merciful [02603] unto me: for my soul [05315] trusteth [02620] in thee: yea, in the shadow [06738] of thy wings [03671] will I make my refuge [02620], until these calamities [01942] be overpast [05674].
² I will cry [07121] unto God [0430] most high [05945]; unto God [0410] that performeth [01584] all things for me.
³ He shall send [07971] from heaven [08064], and save [03467] me from the reproach [02778] of him that would swallow me up [07602]. Selah [05542]. God [0430] shall send forth [07971] his mercy [02617] and his truth [0571].
⁴ My soul [05315] is among [08432] lions [03833]: and I lie [07901] even among them that are set on fire [03857], even the sons [01121] of men [0120], whose teeth [08127] are spears [02595] and arrows [02671], and their tongue [03956] a sharp [02299] sword [02719].
⁵ Be thou exalted [07311], O God [0430], above the heavens [08064]; let thy glory [03519] be above all the earth [0776].
⁶ They have prepared [03559] a net [07568] for my steps [06471]; my soul [05315] is bowed down [03721]: they have digged [03738] a pit [07882] before [06440] me, into the midst [08432] whereof they are fallen [05307] themselves. Selah [05542].
⁷ My heart [03820] is fixed [03559], O God [0430], my heart [03820] is fixed [03559]: I will sing [07891] and give praise [02167].
⁸ Awake up [05782], my glory [03519]; awake [05782], psaltery [05035] and harp [03658]: I myself will awake [05782] early [07837].
⁹ I will praise [03034] thee, O Lord [0136], among the people [05971]: I will sing [02167] unto thee among the nations [03816].
¹⁰ For thy mercy [02617] is great [01419] unto the heavens [08064], and thy truth [0571] unto the clouds [07834].
¹¹ Be thou exalted [07311], O God [0430], above the heavens [08064]: let thy glory [03519] be above all the earth [0776].

¹ Michtam [04387] of David [01732]. Preserve [08104] me, O God [0410]: for in thee do I put my trust [02620].

²⁶ I prayed [06419] therefore unto the LORD [03068], and said [0559], O Lord [0136] GOD [03069], destroy [07843] not thy people [05971] and thine inheritance [05159], which thou hast redeemed [06299] through thy greatness [01433], which thou hast brought forth [03318] out of Egypt [04714] with a mighty [02389] hand [03027].

¹ And the Ziphites [02130] came [0935] unto Saul [07586] to Gibeah [01390], saying [0559], Doth not David [01732] hide [05641] himself in the hill [01389] of Hachilah [02444], which is before [06440] Jeshimon [03452]?
² Then Saul [07586] arose [06965], and went down [03381] to the wilderness [04057] of Ziph [02128], having three [07969] thousand [0505] chosen [0977] men [0376] of Israel [03478] with him, to seek [01245] David [01732] in the wilderness [04057] of Ziph [02128].
³ And Saul [07586] pitched [02583] in the hill [01389] of Hachilah [02444], which is before [06440] Jeshimon [03452], by the way [01870]. But David [01732] abode [03427] in the wilderness [04057], and he saw [07200] that Saul [07586] came [0935] after [0310] him into the wilderness [04057].

¹ David [01732] therefore departed [03212] thence, and escaped [04422] to the cave [04631] Adullam [05725]: and when his brethren [0251] and all his father's [01] house [01004] heard [08085] it, they went down [03381] thither to him.

²⁰ Come [03212], my people [05971], enter [0935] thou into thy chambers [02315], and shut [05462] thy doors [01817] about thee: hide [02247] thyself as it were for a little [04592] moment [07281], until the indignation [02195] be overpast [05674].

¹³ I had fainted, unless [03884] I had believed [0539] to see [07200] the goodness [02898] of the LORD [03068] in the land [0776] of the living [02416].

¹³ O that [05414] thou wouldest hide [06845] me in the grave [07585], that thou wouldest keep me secret [05641], until thy wrath [0639] be past [07725], that thou wouldest appoint [07896] me a set time [02706], and remember [02142] me!

⁷ How excellent [03368] is thy lovingkindness [02617], O God [0430]! therefore the children [01121] of men [0120] put their trust [02620] under the shadow [06738] of thy wings [03671].

⁸ Keep [08104] me as the apple [0380] of the eye [01323] [05869], hide [05641] me under the shadow [06738] of thy wings [03671],

³ What time [03117] I am afraid [03372], I will trust [0982] in thee.

¹ To the chief Musician [05329] upon Jonathelemrechokim [03128], Michtam [04387] of David [01732], when the Philistines [06430] took [0270] him in Gath [01661]. Be merciful [02603] unto me, O God [0430]: for man [0582] would swallow me up [07602]; he fighting [03898] daily [03117] oppresseth [03905] me.

¹² Kiss [05401] the Son [01248], lest he be angry [0599], and ye perish [06] from the way [01870], when his wrath [0639] is kindled [01197] but a little [04592]. Blessed [0835] are all they that put their trust [02620] in him.

⁹ I will praise [03034] thee, O Lord [0136], among the people [05971]: I will sing [02167] unto thee among the nations [03816].

⁵ Trust [0539] ye not in a friend [07453], put ye not confidence [0982] in a guide [0441]: keep [08104] the doors [06607] of thy mouth [06310] from her that lieth [07901] in thy bosom [02436].

⁶ Thou hast laid [07896] me in the lowest [08482] pit [0953], in darkness [04285], in the deeps [04688].

¹⁴ And she lay [07901] at his feet [04772] until the morning [01242]: and she rose up [06965] before [02958] one [0376] could know [05234] another [07453]. And he said [0559], Let it not be known [03045] that a woman [0802] came [0935] into the floor [01637].

⁸ And it came to pass at midnight [02677] [03915], that the man [0376] was afraid [02729], and turned [03943] himself: and, behold, a woman [0802] lay [07901] at his feet [04772].

⁵ Be thou exalted [07311], O God [0430], above the heavens [08064]; let thy glory [03519] be above all the earth [0776].

²³ Whom hast thou reproached [02778] and blasphemed [01442]? and against whom hast thou exalted [07311] thy voice [06963], and lifted up [05375] thine eyes [05869] on high [04791]? even against the Holy One [06918] of Israel [03478].

³ O send out [07971] thy light [0216] and thy truth [0571]: let them lead [05148] me; let them bring [0935] me unto thy holy [06944] hill [02022], and to thy tabernacles [04908].

⁴ My soul [05315] is among [08432] lions [03833]: and I lie [07901] even among them that are set on fire [03857], even the sons [01121] of men [0120], whose teeth [08127] are spears [02595] and arrows [02671], and their tongue [03956] a sharp [02299] sword [02719].

⁷ Send [07971] thine hand [03027] from above [04791]; rid [06475] me, and deliver [05337] me out of great [07227] waters [04325], from the hand [03027] of strange [05236] children [01121];

¹⁷ He delivered [05337] me from my strong [05794] enemy [0341], and from them which hated [08130] me: for they were too strong [0553] for me.

³ Remember [02142] all thy offerings [04503], and accept [01878] thy burnt sacrifice [05930]; Selah [05542].

⁶ I will sing [07891] unto the LORD [03068], because he hath dealt bountifully [01580] with me.

⁸ The LORD [03068] will perfect [01584] that which concerneth me: thy mercy [02617], O LORD [03068], endureth for ever [05769]: forsake [07503] not the works [04639] of thine own hands [03027].

¹⁶ Go [03212], gather together [03664] all the Jews [03064] that are present [04672] in Shushan [07800], and fast [06684] ye for me, and neither eat [0398] nor drink [08354] three [07969] days [03117], night [03915] or day [03117]: I also and my maidens [05291] will fast [06684] likewise; and so [03651] will I go [0935] in unto the king [04428], which is not according to the law [01881]: and if I perish [06], I perish [06].

¹⁹ Also, thou son [01121] of man [0120], appoint [07760] thee two [08147] ways [01870], that the sword [02719] of the king [04428] of Babylon [0894] may come [0935]: both twain [08147] shall come forth [03318] out of one [0259] land [0776]: and choose [01254] thou a place [03027], choose [01254] it at the head [07218] of the way [01870] to the city [05892].

¹² That they may possess [03423] the remnant [07611] of Edom [0123], and of all the heathen [01471], which are called [07121] by my name [08034], saith [05002] the LORD [03068] that doeth [06213] this.

³ He shall send [07971] from heaven [08064], and save [03467] me from the reproach [02778] of him that would swallow me up [07602]. Selah [05542]. God [0430] shall send forth [07971] his mercy [02617] and his truth [0571].

¹⁰ He croucheth [01794], and humbleth [07817] himself, that the poor [02426] [02489] [02489] may fall [05307] by his strong ones [06099].

⁶ Pray [07592] for the peace [07965] of Jerusalem [03389]: they shall prosper [07951] that love [0157] thee.

² But as for me, my feet [07272] were almost [04592] gone [05186] [05186]; my steps [0838] had well nigh [0369] slipped [08210].